entirely out of harmony.—Ver. 44. év
ἀγωνίᾳ, in an agony (of fear), or simply in ‘“‘a great fear”. So Field (Ot. Nor.); who has an important note on the word a&yevia, with examples to show that fear is the radical meaning of the word. Loes- ner supports the same view with ex- amples from Philo. Here only in N.T.
ἐλθὼν πρὸς τοὺς µαθητάς, εὗρεν αὐτοὺς κοιµωμµένους1 ἀπὸ τῆς λύπης, 46. καὶ εἶπεν αὐτοῖς, “Ti καθεύδετε; ἀναστάντες προσ- εύχεσθε, ἵνα μὴ εἰσέλθητε eis πειρασμόν.
47. Ἔτι δὲ αὐτοῦ λαλοῦντος, ἰδού, ὄχλος, καὶ ὁ λεγόμενος Ιούδας, εἲς τῶν δώδεκα, προήρχετο αὐτῶν," καὶ ἤγγισε τῷ ᾿Ιησοῦ Φιλῆσαι αὐτόν. 48. 6 δὲ ᾿Ιησοῦς{ εἶπεν αὐτῷ, “' Ιούδα, φιλήματι τὸν υἱὸν τοῦ ἀνθρώπου παραδίδως; ” 49. Ἰδόντες δὲ οἱ περὶ αὐτὸν τὸ ἐσόμενον εἶπον αὐτῷ," “Κύριε, εἰ πατάξοµεν ἐν paxaipa;” 5ο. Καὶ ἐπάταξεν cis τις ἐξ αὐτῶν τὸν δοῦλον τοῦ ἀρχιερέως, καὶ
ς
ἀφεῖλεν αὐτοῦ τὸ ots? τὸ δεξιό. 51. ἀποκριθεὶς δὲ ὁ ᾿Ιησοῦς
an , A“ n εἶπεν, '' Εᾶτε ἕως τούτου. Kat ἀψάμενος τοῦ ὠτίου αὐτοῦ.ὃ ἰάσατο αὐτόν. 52. Εἶπε δὲ 6° ᾿Ιησοῦς πρὸς τοὺς παραγενοµένους ἐπ᾽ 19
3 μα > a x ‘ a ¢ a Ν , ce αὐτὸν ἀρχιερεῖς καὶ στρατηγοὺς τοῦ ἱεροῦ καὶ πρεσβυτέρους, “ Ὡς
631
1 koupwpevous αυτονς in SBDLT 6ο al. S avrovs in uncials. αντων in minuss. > Omit αντω SBLTX.
7 το ους αντου in BLT 69, 346.
® Omit ο before |. MABT. 10 προς in 4, etc. (Tisch.).
From this word comes the name ‘ The Agony in the Garden’’.—@pépBor, clots (of blood), here only in N.T.
Vv. 45, 46. Return of $esus to His disciples.—amd τῆς προσευχῆς: Tising up from the prayer, seems to continue the narrative from νετ. 42.---ἀπὸ τῆς λύπης, asleep from grief, apologetic ; Hebraistic construction, therefore not added by Lk., but got from a Jewish-Christian docu- ment, says J. Weiss (in Meyer). Doubt- less Lk.’s, added out of delicate feeling for the disciples, and with truth to nature, for grief does induce sleep (‘‘ moestitia somnum affert,” Wolf).— Ver. 46. ἀναστάντες προσεύχεσθε : Jesus rose up from prayer. He bids His disciples rise up to prayer, as if suggesting an attitude that would help them against sleep.—iva, etc.: again a warning against temptation, but no word of reproach to Peter or the rest, as in parallels.
Vv. 47-53. The apprehensson (Mt. xxvi. 47-50, Mk. xiv. 43-52).—Ver. 47. Φιλῆσαι α., to kiss Him; that the traitor’s purpose, its execution left to be inferred, also that it was the precon- certed signal pointing out who was to be apprehended.—Ver. 48. Φιλήματι, etc.. the question of Jesus takes the place of, and explains, the enigmatical ἐφ᾽ 5 πάρει of Mt. The simple φίλημα,
2 Omit δε NABLT, είς,
4 For o δε |. NBBLTX 157 have I. δε.
+ του αρχ. Tov δουλον in SBLT 69, 346- 8 Omit αντου SQBLRT 1, 131.
επι (= Ὅ. Ε.) in ABDL (W.H.).
unlike καταφιλέω, implies no fervour.— Ver. 49. οἱ περὶ αὐτὸν, those about Him, z.e., the disciples, though the word is avoided._r6 ἐσόμενον, what was about to happen, t.e., the apprehension. The disciples, anticipating the action of the representatives of authority, ask directions, and one of them (ver. 50) not waiting for an answer, strikes out. In the parallels the apprehension takes place first—Ver. 50. is τις, etc., a certain one of them, thus vaguely referred to in all the synoptists. John names Ῥεΐετ.- -τὸ δεξιόν, the right ear; so in Fourth Gospel. Cf. the right hand in vi. 6.—Ver. 53. ἐᾶτε ἕως τούτου: an elliptical colloquial phrase, whose mean- ing might be made clear by intonation or gesture. It might be spoken either to the captors = leave me free until I have healed the wounded man, or to the disciples == let them apprehend me, or: no more use of weapons. For the various interpretations put upon the words, vide Hahn. Perhaps the most likely rendering is : ‘‘ cease, it is enough,” desinite, satis est, as if it had stood, éare, ἕως τούτου ἱκανόν ἐστι, the disciples being addressed.—Ver. 52. ἀρχιερεῖς καὶ, etc.: Lk. alone represents the authorities as present with the ὄχλος--- priests, captains of the temple and elders —some of them might be, though it is